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Question:How should a group, which strives to achieve the mutual guarantee, relate to its teacher? After all, the teacher is the one who connects us with the general system of the souls.

Answer: A teacher is a mentor, a guide; he is called Rav, which means “great.” Generally, I should relate to each of the friends as a Rav, and the Creator is also Rav, of course, since He is great.

The same is true with a mentor. In what sense are they great? If a person does not elevate the importance of the Creator, a friend, and a mentor in his eyes, then he cannot connect to them, receive something from them. He is unable to bow down before them, and only a small one can learn from a great one.

Certainly, we have to perceive the teacher as “great”. If he is greater than me, it means that whatever he says is more important than what I am currently thinking. It is important that the method of correction is taught by a mentor who has come to the end of that path and speaks from experience. Who else can I learn from if I want to follow the same path?

That is why I bow my head and accept the method from the teacher; I take his advice above my reason. Otherwise, I would be stuck wandering, unable to find the road. The spiritual path can’t be seen, and therefore one should rely on the teacher more than the books, which everyone understands differently, based on one’s own logic.

Actually, everyone hears the teacher differently too, but common work in the group increases the chances that the teacher’s words will seep inside. There is no guarantee either, but it is possible. Therefore, I have to fully annul my ego before the teacher, otherwise I won’t hear anything, and there is no other real source. The measurement of which is its implementation.[25026]From the 1st part of the Daily Kabbalah Lesson 10/26/10, “All of Israel Have a Part in the Next World”

One Comment

Dallas Talley ~ Oct 29, 2010 at 8:47 am

I like the consistent emphasis on considering all as greater than ourselves, with reference to the entire group. When this is done, my judgmental, critical ego is invited to relax, because it does not have individual expectations of anyone. I can love all equally, and, as I advance, develop special attachments to those who are more intensely occupied with extending themselves as group unity, with the intent to embrace in unity all those who may be less certain, less motivated, less faithful, less whatever. This I can do without naming names, considering certain persons with certain atributes, thereby dilluting my intention to bestow arvut. When the group is only judged as completely corrected as a unit, as in eternity, I can ponder an extension of stabilization and reciprocity for what has already taken place outside of time. All other systems of religion or spiritual growth are intrinsinctly tied to progress of the individual, being taught by a teacher, whose personal merits are often compared with his ability to reach. His example is compared with the content of what is taught. This is necessarily an egoistic conclusion, and one that cannot help but be contrary to a collective intent to reveal the Creator.